This book provides an introduction to the emerging field of continental philosophy of religion by treating the thought of its most important representatives, including its appropriations by several ...thinkers in the United States. Part I provides context by examining religious aspects of the thought of Martin Heidegger, Emmanuel Levinas, and Jacques Derrida. Christina Gschwandtner contends that, although the work of these thinkers is not apologetic in nature (i.e., it does not provide an argument for religion, whether Christianity or Judaism), it prepares the ground for the more religiously motivated work of more recent thinkers by giving religious language and ideas some legitimacy in philosophical discussions. Part II devotes a chapter to each of the contemporary French thinkers who articulate a phenomenology of religious experience: Paul Ricoeur, Jean-Luc Marion, Michel Henry, Jean-Louis Chretien, and Jean-Yves Lacoste. In it, the author argues that their respective philosophies can be read as an apologetics of sorts-namely, as arguments for the coherence of thought about God and the viability of religious experience-though each thinker does so in a different fashion and to a different degree. Part III considers the three major thinkers who have popularized and extended this phenomenology in the U.S. context: John D. Caputo, Merold Westphal, and Richard Kearney. The book thus both provides an introduction to important contemporary thinkers, many of whom have not yet received much treatment in English, and also argues that their philosophies can be read as providing an argument for Christian faith.
Although religions have been far from silent on the use of psychoactive drugs, and spirituality has long been emphasized as an important factor in recovery from addiction, surprisingly little ...research has explored the relationships between these two phenomena. Current findings indicate that spiritual/religious involvement may be an important protective factor against alcohol/drug abuse. Individuals currently suffering from these problems are found to have a low level of religious involvement, and spiritual (re)engagement appears to be correlated with recovery. Reasons are explored for the lack of studies testing spiritual hypotheses, and promising avenues for future research are discussed. Comprehensive addictions research should include not only biomedical, psychological and socio‐cultural factors but spiritual aspects of the individual as well.
In this article, I discuss recent experiments in 'classical' (gudian) Chinese medicine. As the marketization and privatization of health care deepens and enters uncharted territories in China, a ...cohort of young practitioners and entrepreneurs have begun their quest for the 'primordial spirit' of traditional Chinese medicine by setting up their own businesses where they engage in clinical, pedagogical, and entrepreneurial practices outside of state-run institutions. I argue that these explorations in classical Chinese medicine, which focus on classical texts and Daoist analytics, do not aim to restore spirituality to the scientized and secularized theory of traditional Chinese medicine. Nor are they symptomatic of withdrawals from the modern world. Rather, these 'cosmic experiments' need to be understood in relation to dialectical and historical materialisms as modes of knowledge production and political alliance. In challenging the status of materialist theory and the process of theorization in traditional Chinese medicine and postsocialist life more broadly speaking, advocates of classical Chinese medicine imagine nondialectical materialisms as immanent ways of thinking, doing, and being in the world.
Abstract The results of a national survey of determinants of drinking, smoking and betel-nut chewing behaviors are analyzed. The purpose of this paper is to empirically investigate whether drinking, ...smoking and betel-nut chewing are influenced by a variety of religions based on Taiwan data. Our results suggest that Buddhism, Taoism and practitioners of Chinese folk region are positively associated with heavy betel nut chewing while the religion effects on heavy smoking and drinking are statistically insignificant. Our findings on religion effects in Taiwan can be a valuable reference for comparison in Christian and western countries.
This article examines the impact of traditional Chinese culture on organ donation from the perspective of Confucianism, Buddhism, and Taoism. In each of these cultural systems, it appears that there ...are some particular sayings or remarks that are often taken in modern Chinese society to be contrary to organ donation, especially cadaveric organ donation. However, this article argues that the central concerns of Buddhism, Confucianism, and Taoism are "great love," "ren," and "dao," which can be reasonably interpreted to support organ donation. The author understands that each cultural system, in order to play its cultural function, must have its central concerns as well as relevant ritual practices (li) that incarnate its religious and ethical commitments. That is, each plays a general cultural role, which influences organ donation in particular not merely through abstract or general ethical principles and teachings, but through a combination of ethical teachings and the forming of particular ritual practices. This article contends that the primary reason Chinese individuals fail to donate sufficient cadaveric organs for transplantation is not because particular remarks or sayings from each of these systems appear to conflict with donation. Neither is it that the central concerns of these systems cannot support cadaveric donation. Rather, it is that modern Chinese individuals have failed to develop and secure relevant ritual practices that support the central concerns of organ transplantation. The article concludes that in order to promote more donations, there is a need to form relevant ritual practices supporting organ donation in conformity with the central concerns of these cultural systems.
To describe representative Western philosophical, theological, and scientific ideas regarding the nature and location of the soul from the Egyptians to the contemporary period; and to determine the ...principal themes that have structured the history of the development of the concept of the soul and the implications of the concept of the soul for medical theory and practice.
We surveyed the ancient Egyptian, Greek, and Roman periods, the early, Medieval, and late Christian eras, as well as the Renaissance, Enlightenment, and Modern periods to determine the most salient ideas regarding the nature and location of the soul.
In the history of Western theological, philosophical, and scientific/medical thought, there exist 2 dominant and, in many respects, incompatible concepts of the soul: one that understands the soul to be spiritual and immortal, and another that understands the soul to be material and mortal. In both cases, the soul has been described as being located in a specific organ or anatomic structure or as pan-corporeal, pervading the entire body, and, in some instances, trans-human and even pan-cosmological. Moreover, efforts to discern the nature and location of the soul have, throughout Western history, stimulated physiological exploration as well as theoretical understanding of human anatomy. The search for the soul has, in other words, led to a deepening of our scientific knowledge regarding the physiological and, in particular, cardiovascular and neurological nature of human beings. In addition, in virtually every period, the concept of the soul has shaped how societies thought about, evaluated, and understood the moral legitimacy of scientific and medical procedures: from performing abortions and autopsies to engaging in stem cell research and genetic engineering.
Our work enriches our shared understanding of the soul by describing some of the key formulations regarding the nature and location of the soul by philosophers, theologians, and physicians. In doing so, we are better able to appreciate the significant role that the concept of the soul has played in the development of Western scientific, medical, and spiritual life. Although ideas about the soul have changed significantly throughout Western history, the idea of the soul as being real and essential to one's personhood has been, and remains, pervasive throughout every period of Western history.
We argue that Kant’s views about consciousness, the mind—body problem and the status of psychology as a science all differ drastically from the way in which these topics are conjoined in present ...debates about the prominent idea of a science of consciousness. Kant never used the concept of consciousness in the now dominant sense of phenomenal qualia; his discussions of the mind—body problem center not on the reducibility of mental properties but of substances; and his views about the possibility of psychology as a science did not employ the requirement of a mechanistic explanation, but of a quantification of phenomena. This shows strikingly how deeply philosophical problems and conceptions can change even if they look similar on the surface.
For those in contemporary society who believe in an afterlife, there are a number of views available. The most common may be based on belief in an immortal soul. However, the early Christian account ...was, instead, bodily resurrection. As Christianity moved throughout the Mediterranean world, apologists and theologians adapted their teaching on human nature and the afterlife to Greek and Roman philosophies. By the time of Augustine (d. 430), the doctrines of body–soul dualism and immortality of the soul were firmly entrenched in Christian teaching. The incorporation of the concept of an immortal soul into Christian accounts of life after death produced a hybrid account. The body dies, the soul (at least of those who were to be saved) travels to heaven. At the end of history, there would be a general resurrection, and the souls would be reunited with their bodies, although the bodies would be in a transformed, indestructible state. This hybrid account of life after death went largely uncontested until the twentieth century. In this essay, I describe this history and argue for a return to the early Christian view of humans as a unity, not a duality, and for belief in resurrection of the body as the appropriate expectation for eternal life. This would not only be truer to Christian sources, but, valuable, I believe, in focusing Christian attention on the need to care for the environment.
